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The Decontextualization of Vajrayāna Buddhism in International Buddhist Organizations by the Example of the Organization Rigpa
grant reference number: 01UL1823X The decontextualization of Vajrayāna Buddhism in international Buddhist Organizations by the example of the organization Rigpa Anne Iris Miriam Anders Globalization and commercialization of Buddhism: the organization Rigpa Rigpa is an international Buddhist organization (Vajrayāna Buddhism) with currently 130 centers and groups in 41 countries (see Buddhistische Religionsgemeinschaft Hamburg e.V. c/o Tibetisches Zentrum e.V., Nils Clausen, Hermann-Balk- Str. 106, 22147 Hamburg, Germany : "Rigpa hat mittlerweile mehr als 130 Zentren und Gruppen in 41 Ländern rund um die Welt." in https://brghamburg.de/rigpa-e-v/ date of retrieval: 5.11.2020) Rigpa in Austria: centers in Vienna and Salzburg see https://www.rigpa.de/zentren/daenemark-oesterreich-tschechien/ date of retrieval: 27.10.2020 Rigpa in Germany: 19 centers see https://www.rigpa.de/aktuelles/ date of retrieval: 19.11.2019 Background: globalization, commercialization and decontextualization of (Vajrayāna) Buddhism Impact: of decontextualization of terms and neologisms is the rationalization of economical, emotional and physical abuse of people (while a few others – mostly called 'inner circles' in context - draw their profits) 2 contents of the presentation I. timeline of crucial incidents in and around the organization Rigpa II. testimonies of probands from the organization Rigpa (in the research project TransTibMed) III. impact of decontextualizing concepts of Vajrayāna Buddhism and cross-group neologisms in international Buddhist organizations IV. additional citations in German language V. references 3 I) timeline of crucial incidents in and around the organization Rigpa 1. timeline of crucial events (starting 1994, 2017- summer 2018) (with links to the documents) 2. analysis of decontextualized concepts, corresponding key dynamics and neologisms 3. -
Cross-Currents 31 | 1 Introduction
UC Berkeley Cross-Currents: East Asian History and Culture Review Title Introduction to "Buddhist Art of Mongolia: Cross-Cultural Connections, Discoveries, and Interpretations" Permalink https://escholarship.org/uc/item/5kj9c57m Journal Cross-Currents: East Asian History and Culture Review, 1(31) ISSN 2158-9674 Author Tsultemin, Uranchimeg Publication Date 2019-06-01 eScholarship.org Powered by the California Digital Library University of California Introduction to “Buddhist Art of Mongolia: Cross-Cultural Connections, Discoveries, and Interpretations” Uranchimeg Tsultemin, Indiana University–Purdue University Indianapolis (IUPUI) Uranchimeg, Tsultemin. 2019. “Introduction to ‘Buddhist Art of Mongolia: Cross-Cultural Connections, Discoveries, and Interpretations.’” Cross-Currents: East Asian History and Culture Review (e-journal) 31: 1– 6. https://cross-currents.berkeley.edu/e-journal/issue-31/introduction. A comparative and analytical discussion of Mongolian Buddhist art is a long overdue project. In the 1970s and 1980s, Nyam-Osoryn Tsultem’s lavishly illustrated publications broke ground for the study of Mongolian Buddhist art.1 His five-volume work was organized by genre (painting, sculpture, architecture, decorative arts) and included a monograph on a single artist, Zanabazar (Tsultem 1982a, 1986, 1987, 1988, 1989). Tsultem’s books introduced readers to the major Buddhist art centers and sites, artists and their works, techniques, media, and styles. He developed and wrote extensively about his concepts of “schools”—including the school of Zanabazar and the school of Ikh Khüree—inspired by Mongolian ger- (yurt-) based education, the artists’ teacher- disciple or preceptor-apprentice relationships, and monastic workshops for rituals and production of art. The very concept of “schools” and its underpinning methodology itself derives from the Medieval European practice of workshops and, for example, the model of scuola (school) evidenced in Italy. -
A Hackathon for Classical Tibetan
A Hackathon for Classical Tibetan Orna Almogi1, Lena Dankin2*, Nachum Dershowitz2,3, Lior Wolf2 1Universität Hamburg, Germany 2Tel Aviv University, Israel 3Institut d’Études Avancées de Paris, France *Corresponding author: Lena Dankin, [email protected] Abstract We describe the course of a hackathon dedicated to the development of linguistic tools for Tibetan Buddhist studies. Over a period of five days, a group of seventeen scholars, scientists, and students developed and compared algorithms for intertextual alignment and text classification, along with some basic language tools, including a stemmer and word segmenter. Keywords Tibetan; Buddhist studies; hackathon; stemming; segmentation; intertextual alignment; text classification. I INTRODUCTION In February 2016, a group of four Tibetologists (from the University of Hamburg), one digital humanities scholar (from Europe), and twelve computer scientists (from Israel and Europe) got together in Kibbutz Lotan in the Arava region of Israel with the stated goal of developing algorithmic methods for advancing Tibetan Buddhist textual studies. Participants were either recruited by the organizers or responded to an announcement on several mailing lists. See Figure 1. Most of the computer scientists had background in machine learning, and a few of them also had experience with natural language processing (NLP) research, but without any prior experience with Tibetan texts. The computer scientist organizers were quite familiar with programming workshops and contests and thought that the challenges presented by Tibetan texts would pose an ideal opportunity to explore the hackathon format. The hackathon is a short and intense event where computer scientists collaborate to develop software. For that purpose, it was essential to recruit as many software developers as possible. -
VT Module6 Lineage Text Major Schools of Tibetan Buddhism
THE MAJOR SCHOOLS OF TIBETAN BUDDHISM By Pema Khandro A BIRD’S EYE VIEW 1. NYINGMA LINEAGE a. Pema Khandro’s lineage. Literally means: ancient school or old school. Nyingmapas rely on the old tantras or the original interpretation of Tantra as it was given from Padmasambhava. b. Founded in 8th century by Padmasambhava, an Indian Yogi who synthesized the teachings of the Indian MahaSiddhas, the Buddhist Tantras, and Dzogchen. He gave this teaching (known as Vajrayana) in Tibet. c. Systemizes Buddhist philosophy and practice into 9 Yanas. The Inner Tantras (what Pema Khandro Rinpoche teaches primarily) are the last three. d. It is not a centralized hierarchy like the Sarma (new translation schools), which have a figure head similar to the Pope. Instead, the Nyingma tradition is de-centralized, with every Lama is the head of their own sangha. There are many different lineages within the Nyingma. e. A major characteristic of the Nyingma tradition is the emphasis in the Tibetan Yogi tradition – the Ngakpa tradition. However, once the Sarma translations set the tone for monasticism in Tibet, the Nyingmas also developed a monastic and institutionalized segment of the tradition. But many Nyingmas are Ngakpas or non-monastic practitioners. f. A major characteristic of the Nyingma tradition is that it is characterized by treasure revelations (gterma). These are visionary revelations of updated communications of the Vajrayana teachings. Ultimately treasure revelations are the same dharma principles but spoken in new ways, at new times and new places to new people. Because of these each treasure tradition is unique, this is the major reason behind the diversity within the Nyingma. -
Healing and Self-Healing Through White Tara
HEALING AND SELF-HEALING THROUGH WHITE TARA Kyabje Gehlek Rimpoche Spring retreat teachings, The Netherlands 1995 Winter retreat vajrayana teachings, US 1996-7 A Jewel Heart Transcript ACKNOWLEDGEMENTS Part I of this edition is the transcription of the teachings on White Tara, Healing and selfhealing, that Kyabje Gelek Rinpoche gave during the spring retreat 1995 in Nijmegen, The Netherlands. Part II are the vajrayana teachings on the practice of White Tara, taught by Rinpoche during the spring of 1995 in Nijmegen, a vajrayana weekend in Ann Arbor 1995, and the winterretreats 1996/97 en 1997/98 in the US. Part II is restricted; what is taught can only be practiced by those who’ve received full initiation in either Avalokiteshvara or in any maha annuttara yoga tantra. (A Tara long-life initiation – which actually is a blessing – is not what is meant here). Because of this restriction, part I has been published separately. The transcript is updated since the 4th edition. In particular it got a number of features that facilitate studying this worthwhile practice. A glossary, a list of literature and an index are provided. Images related to the teachings have been added. References to other literature have been made. Cross-references between the sutrayana- and the vajrayana part may help clarify difficulties. For easy study additional small headings have been made. The teachings of Part I were transcribed by several Jewel Heart friends in the Netherlands. The vajrayana teachings have been transcribed by Hartmut Sagolla. The drawing of Buddha Shakyamuni and those of the mudras were made by Marian van der Horst, those of the life-chakras by Piet Soeters. -
5 Pema Mandala Fall 06 11/21/06 12:02 PM Page 1
5 Pema Mandala Fall 06 11/21/06 12:02 PM Page 1 Fall/Winter 2006 5 Pema Mandala Fall 06 11/21/06 12:03 PM Page 2 Volume 5, Fall/Winter 2006 features A Publication of 3 Letter from the Venerable Khenpos Padmasambhava Buddhist Center Nyingma Lineage of Tibetan Buddhism 4 New Home for Ancient Treasures A long-awaited reliquary stupa is now at home at Founding Directors Ven. Khenchen Palden Sherab Rinpoche Padma Samye Ling, with precious relics inside. Ven. Khenpo Tsewang Dongyal Rinpoche 8 Starting to Practice Dream Yoga Rita Frizzell, Editor/Art Director Ani Lorraine, Contributing Editor More than merely resting, we can use the time we Beth Gongde, Copy Editor spend sleeping to truly benefit ourselves and others. Ann Helm, Teachings Editor Michael Nott, Advertising Director 13 Found in Translation Debra Jean Lambert, Administrative Assistant A student relates how she first met the Khenpos and Pema Mandala Office her experience translating Khenchen’s teachings on For subscriptions, change of address or Mipham Rinpoche. editorial submissions, please contact: Pema Mandala Magazine 1716A Linden Avenue 15 Ten Aspirations of a Bodhisattva Nashville, TN 37212 Translated for the 2006 Dzogchen Intensive. (615) 463-2374 • [email protected] 16 PBC Schedule for Fall 2006 / Winter 2007 Pema Mandala welcomes all contributions submitted for consideration. All accepted submissions will be edited appropriately 18 Namo Buddhaya, Namo Dharmaya, for publication in a magazine represent- Nama Sanghaya ing the Padmasambhava Buddhist Center. Please send submissions to the above A student reflects on a photograph and finds that it address. The deadline for the next issue is evokes more symbols than meet the eye. -
Buddhist Archeology in Mongolia: Zanabazar and the Géluk Diaspora Beyond Tibet
Buddhist Archeology in Mongolia: Zanabazar and the Géluk Diaspora beyond Tibet Uranchimeg Tsultemin, Indiana University–Purdue University Indianapolis (IUPUI) Uranchimeg, Tsultemin. 2019. “Buddhist Archeology in Mongolia: Zanabazar and the Géluk Dias- pora beyond Tibet.” Cross-Currents: East Asian History and Culture Review (e-journal) 31: 7–32. https://cross-currents.berkeley.edu/e-journal/issue-31/uranchimeg. Abstract This article discusses a Khalkha reincarnate ruler, the First Jebtsundampa Zanabazar, who is commonly believed to be a Géluk protagonist whose alliance with the Dalai and Panchen Lamas was crucial to the dissemination of Buddhism in Khalkha Mongolia. Za- nabazar’s Géluk affiliation, however, is a later Qing-Géluk construct to divert the initial Khalkha vision of him as a reincarnation of the Jonang historian Tāranātha (1575–1634). Whereas several scholars have discussed the political significance of Zanabazar’s rein- carnation based only on textual sources, this article takes an interdisciplinary approach to discuss, in addition to textual sources, visual records that include Zanabazar’s por- traits and current findings from an ongoing excavation of Zanabazar’s Saridag Monas- tery. Clay sculptures and Zanabazar’s own writings, heretofore little studied, suggest that Zanabazar’s open approach to sectarian affiliations and his vision, akin to Tsongkhapa’s, were inclusive of several traditions rather than being limited to a single one. Keywords: Zanabazar, Géluk school, Fifth Dalai Lama, Jebtsundampa, Khalkha, Mongo- lia, Dzungar Galdan Boshogtu, Saridag Monastery, archeology, excavation The First Jebtsundampa Zanabazar (1635–1723) was the most important protagonist in the later dissemination of Buddhism in Mongolia. Unlike the Mongol imperial period, when the sectarian alliance with the Sakya (Tib. -
Pilgrimage to Drakar Dreldzong
Pilgrimage to Drakar Dreldzong The Written Tradition and Contemporary Practices among Amdo Tibetans ,#-7--a};-1 Zhuoma ( |) Thesis Submitted for the Degree of M. Phil in Tibetan Studies Department of Culture Studies and Oriental Languages University of Oslo Spring 2008 1 Summary This thesis focuses on pilgrimage (gnas skor) to Drakar Dreldzong, a Buddhist holy mountain (gnas ri) in a remote area of Amdo, Tibet, in the present day Qinghai Province in the western part of China. The mountain had long been a solitude hermitage and still is a popular pilgrimage site for Tibetan lamas and nearby laymen. Pilgrimage to holy mountains was, and still is, significant for the religious, cultural and literary life of Tibet, and even for today’s economic climate in Tibet. This thesis presents the traditional perceptions of the site reflected both in written texts, namely pilgrimage guides (gnas bshad), and in the contemporary practices of pilgrimage to Drakar Dreldzong. It specifically talks about an early pilgrimage guide (Guide A) written by a tantric practitioner in the early 17th century, and newly developed guides (Guides B, C and D), based on the 17th century one, edited and composed by contemporary Tibetan lay intellectuals and monks from Dreldzong Monastery. This monastery, which follows the Gelukba tradition, was established in 1923 at the foot of the mountain. The section about the early guide mainly introduces the historical framework of pilgrimage guides and provides an impression of the situation of the mountain in from the 17th to the 21st century. In particular, it translates the text and gives comments and analysis on the content. -
MBS Course Outline 11-12 (Updated on September 9, 11)
MBS Course Outline 11-12 (Updated on September 9, 11) Centre of Buddhist Studies The University of Hong Kong Master of Buddhist Studies Course Outline 2011-2012 (Course details laid out in this course outline is only for reference. Please refer to the version provided by the teachers in class for confirmation.) BSTC6079 Early Buddhism: a doctrinal exposition (Foundation Course) Lecturer Prof. Y. Karunadasa Tel: 2241-5019 Email: [email protected] Schedule: 1st Semester; Monday 6:30 – 9:30 p.m. Class Venue: P4, Chong Yuet Ming Physics Building Course Description This course will be mainly based on the early Buddhist discourses (Pali Suttas) and is designed to provide an insight into the fundamental doctrines of what is generally known as Early Buddhism. It will begin with a description of the religious and philosophical milieu in which Buddhism arose in order to show how the polarization of intellectual thought into spiritualist and materialist ideologies gave rise to Buddhism. The following themes will be an integral part of this study: analysis of the empiric individuality into khandha, ayatana, and dhatu; the three marks of sentient existence; doctrine of non-self and the problem of Over-Self; doctrine of dependent origination and its centrality to other Buddhist doctrines; diagnosis of the human condition and definition of suffering as conditioned experience; theory and practice of moral life; psychology and its relevance to Buddhism as a religion; undetermined questions and why were they left undetermined; epistemological standpoint and the Buddhist psychology of ideologies; Buddhism and the God-idea and the nature of Buddhism as a non-theistic religion; Nibbana as the Buddhist ideal of final emancipation. -
Cutty Sark Fire: Latest Update Preserving the Digital Heritage
Gabo Trust Travelling IIC Listings Out of the ashes Scholarships See the back page for Tatjana Bayerova reports IIC announces new the comprehensive listings on saving a 9th century award for sculpture including job vacancies Buddhist temple after it was conservators and conferences gutted by fire (centre spread) No.1, August 2007 Cutty Sark fire: latest update Cutty Sark Trust Preserving the digital heritage Conservators have been aware for some time that our increasing reliance on digital documents is a pressing issue: most major libraries and archives have departments devoted to digital preservation, and there are many organisations working to save such digital ephemera as old websites, computer art and video games. Several recent developments suggest that other organisations are now starting to take up the challenge of preserving our digital heritage. Microsoft announced in July that it was joining forces with the UK’s National Archives (NA) to assist in the preservation of millions of digital records. Many of these records are stored in obsolete file formats and can only be read with software that is no longer available. Microsoft has provided the NA with software that emulates earlier operating systems and applications, allowing access to files in outdated formats. “The ephemeral nature of digital information, resulting from the rapid evolution of technology, is a major challenge An aerial image of the main deck showing the extent of the fire. It remains to be seen how much damage the ironwork has sustained facing government and our society today,” says Natalie Ceeney, Chief Executive of Early in the morning of 21 May, the There has been a great deal of discussion The big question is how much of the the NA. -
Essential Buddhist Prayers
Essential Buddhist Prayers An FPMT Prayer Book Volume 2 Common Center Practices 2009 Edition FPMT Inc. 1632 SE 11th Avenue Portland, OR 97214 USA www.fpmt.org © 2002, 2004, 2006, 2009 FPMT Inc. All rights reserved. No part of this book may be reproduced in any form or by any means, electronic or mechanical, including photocopying, record- ing, or by any informa on storage and retrieval system or tech- nologies now known or developed, without permission in wri ng from the publisher. Set in Calibri 12.5./15, Century Gothic, Lydian BT, and Tibetan Ma- chine Unicode. Printed in the USA. Contents Introduc on 5 Lama Tsongkhapa Guru Yoga 15 Appendix: Extensive Medita ons 37 Extensive Off ering Prac ce 43 Off ering Even One Flower to the Buddha 45 Extensive Off ering Prac ce 51 Libera ng Animals from the Danger of Death 63 Introduc on 65 Libera ng Animals 67 The Wish-Fulfi lling Jewel (Medicine Buddha Puja) 99 The Abbreviated Four-Mandala Off ering to Chi amani Tara 139 Praises to the Twenty-One Taras (literal transla on) 193 A Short Vajrasa va Medita on 199 Appendix 1: Breathing Exercise 207 Appendix 2: How to Purify During Mantra Recita on 208 Appendix 3: The Meaning of the Mantra 210 A Banquet of the Greatly Blissful Circle of Off erings; the Heruka Vajrasa va Tsog Off ering 213 Introduc on 215 The Meaning of Tsog 217 The Heruka Vajrasa va Tsog Off ering 223 Four-Face Mahakala Puja 245 A Daily Pälden Lhamo Prac ce 267 Protector Prayers and Tea Off ering for the Success of FPMT Projects 285 Blessing the Inner Off ering and the Tea 287 Praise of Six-Arm -
A New Show of Photographs Unravels the World Inside a Buddhist Monastery in a Small Uttara Kannada Town, Says Jaideepsen
Buddhafest A new show of photographs unravels the world inside a Buddhist monastery in a small Uttara Kannada town, says JaideepSen. I n 1985. when Nicholas Vreeland was Did you take care to almost divest Woutdn't you say you were rather I sr, tn"'arodhist scholar Khyongla Rato these imafes, and the show, of any youngto have taken tothe Buddhist I Rinpoche advised him to move to Uttara form of pronounced prophesying? way of life in your mid-2Os? Kannada andjoin an order of monks. At I try not to get involved in any advocacy. ln 1979, I came to lndia with a view the time, Vreeland, having spent much of I simplytake pictures. I compose, camera [a Deardorff 5x7], hopingto do a his twenties in cities across Europe, had choosing a particular framing of what's series of portraits of holy men. I went up settled in New York to study Buddhism before me. Of course, I must choose to Dharamsala and found myself being with the Rinpoche. For over 25 years since, whatto photograph, whatto puta frame sent from one lama to another. I was the Vreeland has lived in the Rato Dratsang around. There is no right orwrong, it's a technician, the camera operator. I had to monastery in Mundgod, a smalltown in very personal thing. position the camera and set the correct Karnataka (dividing his time between here I try to remain open to what attracts exposure. lvisited Haridwar, Rishikesh and and The Tibet Centre in New York). or interests me, and tryto honour Amritsar as well, but found few people who An interest in photography, which led him whatever it ls that I aim my camera at.